在终极空间里快乐地行走
用你的脚
而不是用你的头脑
如果你用头脑 你将会迷路了
在终极空间里讲法
落叶满天飞舞
秋季的月光铺满了小路
法充遍十方
在终极空间里讨论法
我们彼此注视着微笑
你是我 你看见了吗
说者与听者是一体
在历史空间里享受午餐
我使所有的祖先和所有的
子孙后代 都饱足了
我们相会在一起 找到了我们的路
在历史空间里被触恼
我们闭目深思
三百年后我们在何处
我们睁开眼睛拥抱了
在终极空间里休息
以雪山为枕
美丽的红云为毯
什么都不缺少
在终极空间里坐禅
分享多宝佛的狮子座
每一秒中都是实现
每一个果实都成熟而甜美
2009年4月16日星期四
2009年4月6日星期一
Peaceful Village
Today, I heard a very beautiful song which is from the album of new plum village songs. I wrote down the lyrics and share it with you : )THERE IS HONEY IN YOUR EYES
There is honey in your eyes when you look without anger
and there is sunshine in your face when your mind is pure
Feather is in your hands when you touch without taking
and peddles are on your feet when you walk with joy
Music is in your voice when you speak with laughter
and one mind is in your seek when your heart is free
A lotus to you,
A buddha to be.
Picture is photographed by Phyllis @ Hong Cun Village, An Hui in Apr 2009
2009年4月3日星期五
Walking Meditation
With each step a flower blooms.With each step compassion grows.
With each step I find new peace.
With each step I touch miracles.
With each step I see wonders.
With each step I truly live.
Footpath in Lower Hamlet, Plum Village
Photographed by Yvonne in Feb 2008
2009年3月31日星期二
2009年3月28日星期六
Be still and reflect the truth
Recently I have a new insight for the practice of "Breathing in, I see myself as still water. Breathing out, I reflect all there is." If our mind is calm and peaceful as still water, we do not distort the truth. We are aware of the truth as it is. We also understand that all things are constantly changing around us. And our mind remain clear and still to reflect, observe, understand and be fully ware of the changes. We observe that everything is impermanent and therefore they are empty and illusive. If we think that the illusions are real (meaning something that is permanent that can be attached or hold on to), we start to believe that all these changes are real and they can stir up the water. Ripples, waves and whirlpools are formed and they distort the truth. As a result, we have the wrong perception but we believe what we saw out of the distortions are the truth. This will cause us lots of misunderstanding and suffering. Only when we allow ourselves to settle down, to let the water become clear and still again can we be able to see the truth, and be free of suffering and obstacles in the mind.
This new insight helps me a lot in daily life. I have been involved in a big project at work recently which is extremely challenging. New problems arise everyday and the schedule is very tight. In the past, I would feel worry and anxious under the pressure. Now I just remain calm and I am not too worry. Thanks to impermanence, problems come and go. People's stress and emotions also come and go. As long as I am doing the best I can in the present moment, I do not need to worry about the outcome because there is nothing else I can do anyway. Without the worry, fear, and anxiousness to distort the reflections, I can clearly observe what is the best thing to do under the circumstances at the moment. It is amazing how at ease I feel and yet how efficient I can get my work done.
Miracles happen with mindfulness practice! I am so grateful to Thay for introducing this simple yet wonderful practice to us!
2009年3月18日星期三
New Home
I have arrived my new home on 20F in SH. It's easy for me to feel the sky.
The room is mostly empty except some simple furniture.
But no need to be hurry, we can do it step by step and enjoy every moment at the present.
With mindfulness, even this moment we are getting burnt out, we can take a break for breathing-in and breathing-out. We will find that we will find back ourselves soon.
At this moment we will see ourselves as the still water in the lake and reflect all that is.
We see all these with serenity and easy, and find the way that fits us best.
Gradually, we will believe that we are already a miracle
And gradually, we will get the joyful feeling that all is helping us.
终于搬进20层的新家，看天空很方便
房间里空荡荡，只有简单的家具
但不用着急，慢慢来
只要心怀正念，即使这一刻很忙乱，脑海中填满了事情
我们也可以先暂停下，呼吸下，找回自己
这时候，我们就发现我们的脑海如平静的湖水，如实反照着一切
我们清晰地静观着一切，会找到那最好的方式，
慢慢，我们就会相信，我们本身就是最好的，
慢慢，我们就会感到，一切都在帮助着我们
The room is mostly empty except some simple furniture.
But no need to be hurry, we can do it step by step and enjoy every moment at the present.
With mindfulness, even this moment we are getting burnt out, we can take a break for breathing-in and breathing-out. We will find that we will find back ourselves soon.
At this moment we will see ourselves as the still water in the lake and reflect all that is.
We see all these with serenity and easy, and find the way that fits us best.
Gradually, we will believe that we are already a miracle
And gradually, we will get the joyful feeling that all is helping us.
终于搬进20层的新家，看天空很方便
房间里空荡荡，只有简单的家具
但不用着急，慢慢来
只要心怀正念，即使这一刻很忙乱，脑海中填满了事情
我们也可以先暂停下，呼吸下，找回自己
这时候，我们就发现我们的脑海如平静的湖水，如实反照着一切
我们清晰地静观着一切，会找到那最好的方式，
慢慢，我们就会相信，我们本身就是最好的，
慢慢，我们就会感到，一切都在帮助着我们
2009年3月13日星期五
"Just because we do not perceive something, it is not correct to say it doesn't exist."
《你可以不怕死》（一行禅师著，胡因梦译）Part 4
Nothing Is Born, Nothing Dies
没有任何事物被创生，没有任何事物被毁灭
A French scientist, whose name is Lavosier, declared, "Rien ne se cree, rien ne se perd." "Nothing is born, nothing dies." Although he did not practice as a Buddhist but as a scientist, he found the same truth the Buddha discovered.
一位名叫拉瓦锡（Lavoisier）［2］的法国科学家曾经声明：“没有任何事物被创造出来，没有任何事物被毁灭。”（Rien ne se crée，rien ne se perd.）虽然他并不是佛教修行人而是一位科学家，他发现的真理与佛陀发现的真理却是相通的。
Our true nature is the nature of no birth and no death. Only when we touch our true nature can we transcend the fear of non-being, the fear of annihilation.
我们真正的本性是不生不灭的，只有洞察到我们真正的本性，才能转化对不存在和灭绝的恐惧。
The Buddha said that when conditions are sufficient something manifests and we say it exists. When one or two conditions fail and the thing does not manifest in the same way, we then say it does not exist. According to the Buddha, to qualify something as existing or not existing is wrong. In reality, there is no such thing as totally existing or totally not existing.
佛陀说，当条件充足时，事物就会示现出来，于是我们就说它是存在的。依照佛陀的看法，判定某个东西存在不存在，其实是一种错误的想法。事实上，没有任何一个东西是完全存在或完全不存在的。
We can see this very easily with television and radio. We may be in a room that has no television or radio. And while we are in that room, we may think that television programs and radio programs do not exist in that room. But all of us know that the space in the room is full of signals. The signals of these programs are filling the air everywhere. We need only one more condition, a radio or television set, and may forms, colors and sounds will appear.
观察一下电视机和收音机，我们很容易就明白这个道理了。我们也许正在一个没有电视机或收音机的房间里，待在这个房间里，我们很可能会认为电视节目或广播节目都不存在。但是我们要知道，房间里其实充满着各种讯号，那些节目的讯号充满了整个大气。我们只要再多一个条件，譬如一台收音机或电视机，那么各式各样的影像、色彩及声响就会出现。
It would have been wrong to say that the signals do not exist because we did not have a radio or television to receive and manifest them. They only seemed not to exist because the causes and conditions were not enough to make the television program manifest. So at that moment, in that room, they do not exist. Just because we do not perceive something, it is not correct to say it doesn't exist. It is only our notion of being and non-being that makes us think something exists or doesn't exist. Notions of being and non-being cannot be applied to reality.
如果没有一台可以收讯和显像的电视机或收音机，便说这些讯号不存在，这样的想法是错误的。它们看起来好像不存在，是因为让电视节目显现出来的条件不足，所以我们待在那个房间里的那段时间，才会说它们是不存在的。若是未觉知到某个事物，就说它不存在，这样的想法是不正确的。只有一件事会真的令我们产生困惑迷茫，那就是对存在与不存在下论断。对存在与不存在下论断，会使我们深信某个东西是存在的，或者某个东西不存在。对存在与不存在的论断，完全无法适用于实相
Nothing Is Born, Nothing Dies
没有任何事物被创生，没有任何事物被毁灭
A French scientist, whose name is Lavosier, declared, "Rien ne se cree, rien ne se perd." "Nothing is born, nothing dies." Although he did not practice as a Buddhist but as a scientist, he found the same truth the Buddha discovered.
一位名叫拉瓦锡（Lavoisier）［2］的法国科学家曾经声明：“没有任何事物被创造出来，没有任何事物被毁灭。”（Rien ne se crée，rien ne se perd.）虽然他并不是佛教修行人而是一位科学家，他发现的真理与佛陀发现的真理却是相通的。
Our true nature is the nature of no birth and no death. Only when we touch our true nature can we transcend the fear of non-being, the fear of annihilation.
我们真正的本性是不生不灭的，只有洞察到我们真正的本性，才能转化对不存在和灭绝的恐惧。
The Buddha said that when conditions are sufficient something manifests and we say it exists. When one or two conditions fail and the thing does not manifest in the same way, we then say it does not exist. According to the Buddha, to qualify something as existing or not existing is wrong. In reality, there is no such thing as totally existing or totally not existing.
佛陀说，当条件充足时，事物就会示现出来，于是我们就说它是存在的。依照佛陀的看法，判定某个东西存在不存在，其实是一种错误的想法。事实上，没有任何一个东西是完全存在或完全不存在的。
We can see this very easily with television and radio. We may be in a room that has no television or radio. And while we are in that room, we may think that television programs and radio programs do not exist in that room. But all of us know that the space in the room is full of signals. The signals of these programs are filling the air everywhere. We need only one more condition, a radio or television set, and may forms, colors and sounds will appear.
观察一下电视机和收音机，我们很容易就明白这个道理了。我们也许正在一个没有电视机或收音机的房间里，待在这个房间里，我们很可能会认为电视节目或广播节目都不存在。但是我们要知道，房间里其实充满着各种讯号，那些节目的讯号充满了整个大气。我们只要再多一个条件，譬如一台收音机或电视机，那么各式各样的影像、色彩及声响就会出现。
It would have been wrong to say that the signals do not exist because we did not have a radio or television to receive and manifest them. They only seemed not to exist because the causes and conditions were not enough to make the television program manifest. So at that moment, in that room, they do not exist. Just because we do not perceive something, it is not correct to say it doesn't exist. It is only our notion of being and non-being that makes us think something exists or doesn't exist. Notions of being and non-being cannot be applied to reality.
如果没有一台可以收讯和显像的电视机或收音机，便说这些讯号不存在，这样的想法是错误的。它们看起来好像不存在，是因为让电视节目显现出来的条件不足，所以我们待在那个房间里的那段时间，才会说它们是不存在的。若是未觉知到某个事物，就说它不存在，这样的想法是不正确的。只有一件事会真的令我们产生困惑迷茫，那就是对存在与不存在下论断。对存在与不存在下论断，会使我们深信某个东西是存在的，或者某个东西不存在。对存在与不存在的论断，完全无法适用于实相
"Walking slowly in the moonlight through the rows of tea plants, I noticed my mother was still with me."
《你可以不怕死》（一行禅师著，胡因梦译）Part 3
I opened the door and went outside. The entire hillside was bathed in moonlight. It was a hill covered with tea plants, and my hut was set behind the temple halfway up. Walking slowly in the moonlight through the rows of tea plants, I noticed my mother was still with me. She was the moonlight caressing me as she had done so often, very tenderly, very sweet... wonderful! Each time my feet touched the earth I knew my mother was there with me. I knew this body was not mine along but a living continuation of my mother and father and my grandparents and great-grandparents. Of all my ancestors. These feet that I saw as "my" feet were actually "our" feet. Together my mother and I were leaving footprints in the damp soil.
我推开门走到屋外，整片山坡都沐浴在月光里。这片山坡种满了茶树，我的小茅屋就在寺庙后方的半山腰。在一排排的茶树间漫步，我发现母亲仍然与我同在。她便是抚慰着我的那一抹月光，如同以往那般温柔和蔼……真是奇妙啊！每当我的脚接触大地时，我便深刻地感知母亲仍然与我同在。我发现这副身体不是我一个人的，它也是我母亲、我父亲、我的祖父母、我的曾祖父母以及列祖列宗的延续。我看见属于“我”的这双脚，其实是“我们”的脚。我和母亲在这片湿地上共同留下了足印。
From that moment on the idea that I had lost my mother no longer existed. All I had to do was look at the palm of my hand, feel the breeze on my face or the earth under my feet to remember that my mother is always with me, available at any time.
打从那一刻起，丧母的想法就不再生起了。我只需要看看自己的手掌，感觉一下拂面的轻风以及脚下的大地，便能忆起母亲是永远与我同在的，任何时刻我都能感觉到她。
When you lost a loved one, you suffer. but if you know how to look deeply, you have a chance to realize that his or her nature is truly the nature of no birth, no death. There is manifestation and there is the cessation of manifestation in order to have another manifestation. You have to be very keen and very alert in order to recognize the new manifestation of just one person. But with practice and with effort you can do it.
一旦失去心爱的人，你一定会痛苦，但如果懂得深观，你就会体认到，她或他的本性是不生不灭的。现象会生起，现象也会熄灭，为的是让另一个现象能够生起。你必须十分敏锐、十分警觉，才会发现一个人的新貌。只要精进地修持，你就能办得到。
So, taking the hand of someone who knows the practice, together do walking meditation. Pay attention to all the leaves, the flowers, the birds and the dewdrops. If you can stop and look deeply, you will be able to recognize your beloved one manifesting again and again in different forms. You will again embrace the joy of life.
因此，和某位懂得如此修持的人手携着手一同行禅。留意每一片叶子、每一朵小花、每一只鸟儿和露珠。若是能静止下来，深观万物，你会发现心爱的人不断地以各种形式变现出新貌，那时你就会再度感受到活着的喜悦了。
I opened the door and went outside. The entire hillside was bathed in moonlight. It was a hill covered with tea plants, and my hut was set behind the temple halfway up. Walking slowly in the moonlight through the rows of tea plants, I noticed my mother was still with me. She was the moonlight caressing me as she had done so often, very tenderly, very sweet... wonderful! Each time my feet touched the earth I knew my mother was there with me. I knew this body was not mine along but a living continuation of my mother and father and my grandparents and great-grandparents. Of all my ancestors. These feet that I saw as "my" feet were actually "our" feet. Together my mother and I were leaving footprints in the damp soil.
我推开门走到屋外，整片山坡都沐浴在月光里。这片山坡种满了茶树，我的小茅屋就在寺庙后方的半山腰。在一排排的茶树间漫步，我发现母亲仍然与我同在。她便是抚慰着我的那一抹月光，如同以往那般温柔和蔼……真是奇妙啊！每当我的脚接触大地时，我便深刻地感知母亲仍然与我同在。我发现这副身体不是我一个人的，它也是我母亲、我父亲、我的祖父母、我的曾祖父母以及列祖列宗的延续。我看见属于“我”的这双脚，其实是“我们”的脚。我和母亲在这片湿地上共同留下了足印。
From that moment on the idea that I had lost my mother no longer existed. All I had to do was look at the palm of my hand, feel the breeze on my face or the earth under my feet to remember that my mother is always with me, available at any time.
打从那一刻起，丧母的想法就不再生起了。我只需要看看自己的手掌，感觉一下拂面的轻风以及脚下的大地，便能忆起母亲是永远与我同在的，任何时刻我都能感觉到她。
When you lost a loved one, you suffer. but if you know how to look deeply, you have a chance to realize that his or her nature is truly the nature of no birth, no death. There is manifestation and there is the cessation of manifestation in order to have another manifestation. You have to be very keen and very alert in order to recognize the new manifestation of just one person. But with practice and with effort you can do it.
一旦失去心爱的人，你一定会痛苦，但如果懂得深观，你就会体认到，她或他的本性是不生不灭的。现象会生起，现象也会熄灭，为的是让另一个现象能够生起。你必须十分敏锐、十分警觉，才会发现一个人的新貌。只要精进地修持，你就能办得到。
So, taking the hand of someone who knows the practice, together do walking meditation. Pay attention to all the leaves, the flowers, the birds and the dewdrops. If you can stop and look deeply, you will be able to recognize your beloved one manifesting again and again in different forms. You will again embrace the joy of life.
因此，和某位懂得如此修持的人手携着手一同行禅。留意每一片叶子、每一朵小花、每一只鸟儿和露珠。若是能静止下来，深观万物，你会发现心爱的人不断地以各种形式变现出新貌，那时你就会再度感受到活着的喜悦了。
2009年3月11日星期三
Four Immeasurable Minds
慈是与众生乐;
悲是拔众生苦;
喜是法本净喜;
舍是离一切执。
Taken by Phyllis @ HK University in Jan 2008
Love means to bring happiness to sentient beings.
Compassion means to relieve sentient beings of sufferings.
Joy means the delight of original purity.
Equanimity means freedom from all attachments.
2009年3月10日星期二
赵州禅茶颂 Songs of Zhao Zhou Tea
此茶非彼茶 彼茶即此茶 ——《赵州禅茶颂》浅析 --- 作者：京华闲人
《赵州禅茶颂》是净慧禅师为“天下赵州禅茶文化交流会”创作的一篇偈颂，据说是在车上即兴而作。如果说诗僧皎然的《饮茶歌诮崔石使君》是从茶的角度来证茶禅一味，完成了从僧人到禅人的转变；净慧禅师则是直接从禅的角度入手，直指禅茶不二的真谛，从而使此诗成为继《饮茶歌》之后写禅茶的最好诗篇。
让我们看诗文是如何表述的吧！
赵州一碗茶，今古味无差；根植菩提种，叶抽智慧芽。
老和尚在这里借“赵州茶”要告诉大家的不过是“此茶非彼茶”，即：我所说的“茶”，不是一般人所说的茶，而是从谂禅师让院主喝的那杯茶。此茶以慈悲为种（菩提），以智慧为芽。只有这杯茶才能够圆融时空令“今古味无差”。因为只有这杯茶，才是悲智双运的茶。只有这杯茶才能“三碗便得道，何须苦心破烦恼”（《饮茶歌》）。
瞿昙曾记莂（音别），鸿渐复添蛇（音沙）；
瞿昙即乔达摩，是释迦牟尼的姓氏和尊称。记即授记，佛经中的授记是指佛陀为弟子们预告亲证菩提的时间。由此语更可知老和尚此处说的确是禅而非茶。
鸿渐，唐代茶圣陆羽的字。从字面上看，老和尚这里是批评茶圣陆羽著《茶经》是画蛇添足，似乎有贬低陆羽的意思，其实恰是在这里佛教来到了人间，通过茶这一特殊载体，走入了千家万户。要知道，陆羽也算半个禅门子弟，他是个弃婴，被竟陵龙盖寺智积禅师抱回寺内，虽不肯出家，却常诵佛经，并与皎然等和尚成为缁素生死之交，在智积禅师圆寂后，他动情地写出了“千羡万羡西江水，曾向竟陵城下来”的句子。在《茶经》中他明确表示茶最宜“精行俭德”之人，而“精行”的意思就是“精进修行”，显然佛法修行六波罗蜜中的“精进波罗蜜”是最宜与茶结合的。
在这里，诗人特地用了一个“复”字，强调了陆羽的主观性，表明陆羽的茶与禅宗的千丝万缕的联系，从而引起下文：
瓯注曹溪水，薪烧鹫岭桠（音呀）。虚空为玉盏，云水是生涯；
曹溪本是一个普通的地方，在广东曲江县双峰山下，唐仪凤二年 ( 公元 676 年 ) ，六祖慧能住持曹溪宝林寺，曹溪就此被奉为禅宗祖庭。传说六祖慧能曾在曹溪沐浴净身，一夜之间顿悟佛理，曹溪水因此而成为千年圣水。
鹫岭，世尊说法处，天人充满，宝树繁茂，花果无数。劫火来时，净土不毁
“桠”是成叉状的树枝桠，这里指用灵峰宝树之桠杈为薪煎茶。出世不离世间法，当禅人选择了茶这一载体，走上了精进的修行之路，便也要汲泉伐薪，洁具品茗。
然而，“寻常一样窗前月，才有梅花便不同”。当禅的精神与茶相融时，便是世尊的微笑印入了大迦叶尊者的心中。禅风在此弥漫，法脉在此流传，水汲曹溪，薪燃灵鹫，禅茶渐入不二之境。
这样的茶是茶亦是非茶，它是慈悲与智慧的化身，它是性空的，故以虚空为盏；它是智慧的，故以云水得自在。
着意尝来淡，随缘得处佳。
如此之茶该如何来品呢？禅师说“随缘”。须知慧老品的是茶中的魂，是茶中的禅意。
前些日子宗舜法师来京养病，他是个香道高手，以此因缘一起赏了几回香，舜师说：赏香贵在火灭烟起时之一瞬，一缕香魂不知被哪位有缘人不经意间嗅得；无缘者焚香终日只得香气，无关香魂，已落品香之下乘矣。
妙哉此言，已登品茶之堂室，窥茶道之门径，与慧老此句正可互为印证。
正清和雅气，喜舍慈悲花；上供诸佛祖，平施百姓家。人人亲受用，处处绝尘渣。
燕叟（文怀沙）晚年自认为最满意的事之一就是写了一篇最短的文章——《文子三十三字箴言》。正文仅 3 个字，就是“正清和”，注解 30 字即：“孔子尚正气，老子尚清气，释迦尚和气。东方大道其在贯通并弘扬斯三气也。”文怀沙老人 96 岁高龄时在柏林禅寺朗诵此文时抑扬顿挫，极富感染力，并认为此三字涵盖了三家思想的精华。
中国茶道的内涵恰是儒释道三家思想相结合的产物，慧老敏锐的注意到这一点，并将茶事活动中特有的“雅气”融入其中，提出了别树一帜的禅茶精神：正清和雅。即将正气溶入感恩中，将清气溶入包容中，将和气溶入分享中，将雅气溶入结缘中。
“慈”是与乐，帮助别人得乐。“悲”是离苦，帮助人离苦。“喜”是欢喜心，看到别人离苦得乐心里生欢喜，就是随喜功德。“舍”是一切能放得下，一切不执著。“慈悲喜舍”叫四无量心，是禅人的必修。
将两相比较可知，修慈悲喜舍，体会正清和雅，实践感恩、包容、分享、结缘。禅既是茶，茶亦是禅，两者本来不二，自是一味。
林下清和满，廛中敬寂夸。
“林下”指修行或隐居之人，廛（ｃｈáｎ），民居区域之称（《周礼·廛人》）。在这里，“廛中”指尘世名利之客。“清和”与“敬寂”在语法上是互文关系。
慧老以中外禅茶文化的交流提起下文，为全文做结：
千年逢盛会，四海颂蒹葭；三字禅茶意，和风送迩遐。
赵州禅师圆寂于唐乾宁四年（897 ）十一月初二，春秋一百二十岁，距今已有一千一百多年。千年之后在赵州祖庭聚集禅、茶、文三界英豪，再参赵州法语，可谓盛况空前了。作为当代禅门耆老，慧老众望所归的主持此次盛会，看到禅风再盛，欣慰之情跃于词面。
蒹葭苍苍，白露为霜。所谓伊人，在水一方。
溯洄从之，道阻且长。溯游从之，宛在水中央。
——《诗经·秦风》
有人说这是一首爱情诗，也有人说这是一首友情诗，在慧老这里，显然包含这两种感情又超越了这两种感情，是泽被众生的、法喜充满的禅茶之情。
“吃茶去”，三字禅茶意，在佛光普照的无尽虚空中，在禅味深远的赵州柏树下，随着祥和的慈悲之风传遍法界、虚空界，温煦、觉悟着每一个众生。
“三碗便得道，何须苦心破烦恼。”一千多年前，皎然一声长吟，潇洒、明快地转身而去；
“吃茶去！”一千多年前赵州古佛一声断喝，截断了多少痴迷妄想，安详地扶锡而行；
“三字禅茶意，和风送迩遐。”当下，就在当下，慈悲的净慧老和尚平端一碗茶，法露均天下。参透三字意，彼茶即此茶。
《赵州禅茶颂》是净慧禅师为“天下赵州禅茶文化交流会”创作的一篇偈颂，据说是在车上即兴而作。如果说诗僧皎然的《饮茶歌诮崔石使君》是从茶的角度来证茶禅一味，完成了从僧人到禅人的转变；净慧禅师则是直接从禅的角度入手，直指禅茶不二的真谛，从而使此诗成为继《饮茶歌》之后写禅茶的最好诗篇。
让我们看诗文是如何表述的吧！
赵州一碗茶，今古味无差；根植菩提种，叶抽智慧芽。
老和尚在这里借“赵州茶”要告诉大家的不过是“此茶非彼茶”，即：我所说的“茶”，不是一般人所说的茶，而是从谂禅师让院主喝的那杯茶。此茶以慈悲为种（菩提），以智慧为芽。只有这杯茶才能够圆融时空令“今古味无差”。因为只有这杯茶，才是悲智双运的茶。只有这杯茶才能“三碗便得道，何须苦心破烦恼”（《饮茶歌》）。
瞿昙曾记莂（音别），鸿渐复添蛇（音沙）；
瞿昙即乔达摩，是释迦牟尼的姓氏和尊称。记即授记，佛经中的授记是指佛陀为弟子们预告亲证菩提的时间。由此语更可知老和尚此处说的确是禅而非茶。
鸿渐，唐代茶圣陆羽的字。从字面上看，老和尚这里是批评茶圣陆羽著《茶经》是画蛇添足，似乎有贬低陆羽的意思，其实恰是在这里佛教来到了人间，通过茶这一特殊载体，走入了千家万户。要知道，陆羽也算半个禅门子弟，他是个弃婴，被竟陵龙盖寺智积禅师抱回寺内，虽不肯出家，却常诵佛经，并与皎然等和尚成为缁素生死之交，在智积禅师圆寂后，他动情地写出了“千羡万羡西江水，曾向竟陵城下来”的句子。在《茶经》中他明确表示茶最宜“精行俭德”之人，而“精行”的意思就是“精进修行”，显然佛法修行六波罗蜜中的“精进波罗蜜”是最宜与茶结合的。
在这里，诗人特地用了一个“复”字，强调了陆羽的主观性，表明陆羽的茶与禅宗的千丝万缕的联系，从而引起下文：
瓯注曹溪水，薪烧鹫岭桠（音呀）。虚空为玉盏，云水是生涯；
曹溪本是一个普通的地方，在广东曲江县双峰山下，唐仪凤二年 ( 公元 676 年 ) ，六祖慧能住持曹溪宝林寺，曹溪就此被奉为禅宗祖庭。传说六祖慧能曾在曹溪沐浴净身，一夜之间顿悟佛理，曹溪水因此而成为千年圣水。
鹫岭，世尊说法处，天人充满，宝树繁茂，花果无数。劫火来时，净土不毁
“桠”是成叉状的树枝桠，这里指用灵峰宝树之桠杈为薪煎茶。出世不离世间法，当禅人选择了茶这一载体，走上了精进的修行之路，便也要汲泉伐薪，洁具品茗。
然而，“寻常一样窗前月，才有梅花便不同”。当禅的精神与茶相融时，便是世尊的微笑印入了大迦叶尊者的心中。禅风在此弥漫，法脉在此流传，水汲曹溪，薪燃灵鹫，禅茶渐入不二之境。
这样的茶是茶亦是非茶，它是慈悲与智慧的化身，它是性空的，故以虚空为盏；它是智慧的，故以云水得自在。
着意尝来淡，随缘得处佳。
如此之茶该如何来品呢？禅师说“随缘”。须知慧老品的是茶中的魂，是茶中的禅意。
前些日子宗舜法师来京养病，他是个香道高手，以此因缘一起赏了几回香，舜师说：赏香贵在火灭烟起时之一瞬，一缕香魂不知被哪位有缘人不经意间嗅得；无缘者焚香终日只得香气，无关香魂，已落品香之下乘矣。
妙哉此言，已登品茶之堂室，窥茶道之门径，与慧老此句正可互为印证。
正清和雅气，喜舍慈悲花；上供诸佛祖，平施百姓家。人人亲受用，处处绝尘渣。
燕叟（文怀沙）晚年自认为最满意的事之一就是写了一篇最短的文章——《文子三十三字箴言》。正文仅 3 个字，就是“正清和”，注解 30 字即：“孔子尚正气，老子尚清气，释迦尚和气。东方大道其在贯通并弘扬斯三气也。”文怀沙老人 96 岁高龄时在柏林禅寺朗诵此文时抑扬顿挫，极富感染力，并认为此三字涵盖了三家思想的精华。
中国茶道的内涵恰是儒释道三家思想相结合的产物，慧老敏锐的注意到这一点，并将茶事活动中特有的“雅气”融入其中，提出了别树一帜的禅茶精神：正清和雅。即将正气溶入感恩中，将清气溶入包容中，将和气溶入分享中，将雅气溶入结缘中。
“慈”是与乐，帮助别人得乐。“悲”是离苦，帮助人离苦。“喜”是欢喜心，看到别人离苦得乐心里生欢喜，就是随喜功德。“舍”是一切能放得下，一切不执著。“慈悲喜舍”叫四无量心，是禅人的必修。
将两相比较可知，修慈悲喜舍，体会正清和雅，实践感恩、包容、分享、结缘。禅既是茶，茶亦是禅，两者本来不二，自是一味。
林下清和满，廛中敬寂夸。
“林下”指修行或隐居之人，廛（ｃｈáｎ），民居区域之称（《周礼·廛人》）。在这里，“廛中”指尘世名利之客。“清和”与“敬寂”在语法上是互文关系。
慧老以中外禅茶文化的交流提起下文，为全文做结：
千年逢盛会，四海颂蒹葭；三字禅茶意，和风送迩遐。
赵州禅师圆寂于唐乾宁四年（897 ）十一月初二，春秋一百二十岁，距今已有一千一百多年。千年之后在赵州祖庭聚集禅、茶、文三界英豪，再参赵州法语，可谓盛况空前了。作为当代禅门耆老，慧老众望所归的主持此次盛会，看到禅风再盛，欣慰之情跃于词面。
蒹葭苍苍，白露为霜。所谓伊人，在水一方。
溯洄从之，道阻且长。溯游从之，宛在水中央。
——《诗经·秦风》
有人说这是一首爱情诗，也有人说这是一首友情诗，在慧老这里，显然包含这两种感情又超越了这两种感情，是泽被众生的、法喜充满的禅茶之情。
“吃茶去”，三字禅茶意，在佛光普照的无尽虚空中，在禅味深远的赵州柏树下，随着祥和的慈悲之风传遍法界、虚空界，温煦、觉悟着每一个众生。
“三碗便得道，何须苦心破烦恼。”一千多年前，皎然一声长吟，潇洒、明快地转身而去；
“吃茶去！”一千多年前赵州古佛一声断喝，截断了多少痴迷妄想，安详地扶锡而行；
“三字禅茶意，和风送迩遐。”当下，就在当下，慈悲的净慧老和尚平端一碗茶，法露均天下。参透三字意，彼茶即此茶。
ZEN STORY “吃茶去”
“吃茶去”是赵州禅师的一则著名的公案，也是李唐以后丛林中津津乐道的美谈。
据《景德录》卷十所载，赵州从谂禅师在南泉和尚那里彻悟以后，曾杖锡云游，“芒鞋踏破岭头云”，直至晚年方驻锡赵州观音院。有一天，一位禅僧来向赵州参学，赵州问他：“ 曾到过这里没有?”其僧云：“到过。”赵州说：“吃茶去。”那僧去后，赵州又问另一位禅僧：“到过这里没有?”这位新到禅僧说：“不曾到。”赵州同样说：“吃茶去。”院主听见后便疑惑不解，他问赵州：“为什么曾到这里的吃茶，不曾到这里的也吃茶?”赵州立即叫院主，院主应诺，赵州说：“吃茶去!”这就是赵州禅师“吃茶去”这则公案的缘起。
这“吃茶去”，乍看只是一句极为平常的话语，但在这至为平常的话语中，却包涵了赵州禅师那无碍的平等心。在从谂大师那里，无论是曾到、新到，还是院主，都照样是“吃茶”， 这杯茶正是大师平常心的所在。在禅师眼里，没有资历的深浅或级别高低的分别见，只有那人皆具足的觉性是平等无别的。大师以极平常的一杯茶，消除了院主心中所执的分别观念，从而使他的心灵超越自我，进入出离荣辱、憎爱、悲欢等对立观念的禅悦之中。一杯茶便足以明心，这个“心”就是厥祖所说的那个“平常心”。《景德传灯录》卷二十八《诸方广语》载马祖示众云：“若欲直会其道，平常心是道。谓平常心无造作、无是非、无取舍、无断常、无凡无圣。”马大师当年的垂训，被赵州禅师灵活地运用到了这极为平常的接机语中，因而在赵州寻常的句下，却蕴藏了超越理性的智慧。今天，我们涵咏公案文字以外之旨 ，似仍能略得几分法喜之味。
天下万法纷然，各呈差异。如果以人们各自所执着的分别心作为标准去衡量世间万物，他们将会觉得事事都不顺眼，都不称心。若果能以平常心去观照它们，你便会觉得一切现成，本来如此，“也无风雨也无睛”。若是我们遇上了拂逆之事时，也能洒脱地说上一句：“吃茶去”，便是受此公案的实际受用，也便识得了赵州古佛的几分本意。
据《景德录》卷十所载，赵州从谂禅师在南泉和尚那里彻悟以后，曾杖锡云游，“芒鞋踏破岭头云”，直至晚年方驻锡赵州观音院。有一天，一位禅僧来向赵州参学，赵州问他：“ 曾到过这里没有?”其僧云：“到过。”赵州说：“吃茶去。”那僧去后，赵州又问另一位禅僧：“到过这里没有?”这位新到禅僧说：“不曾到。”赵州同样说：“吃茶去。”院主听见后便疑惑不解，他问赵州：“为什么曾到这里的吃茶，不曾到这里的也吃茶?”赵州立即叫院主，院主应诺，赵州说：“吃茶去!”这就是赵州禅师“吃茶去”这则公案的缘起。
这“吃茶去”，乍看只是一句极为平常的话语，但在这至为平常的话语中，却包涵了赵州禅师那无碍的平等心。在从谂大师那里，无论是曾到、新到，还是院主，都照样是“吃茶”， 这杯茶正是大师平常心的所在。在禅师眼里，没有资历的深浅或级别高低的分别见，只有那人皆具足的觉性是平等无别的。大师以极平常的一杯茶，消除了院主心中所执的分别观念，从而使他的心灵超越自我，进入出离荣辱、憎爱、悲欢等对立观念的禅悦之中。一杯茶便足以明心，这个“心”就是厥祖所说的那个“平常心”。《景德传灯录》卷二十八《诸方广语》载马祖示众云：“若欲直会其道，平常心是道。谓平常心无造作、无是非、无取舍、无断常、无凡无圣。”马大师当年的垂训，被赵州禅师灵活地运用到了这极为平常的接机语中，因而在赵州寻常的句下，却蕴藏了超越理性的智慧。今天，我们涵咏公案文字以外之旨 ，似仍能略得几分法喜之味。
天下万法纷然，各呈差异。如果以人们各自所执着的分别心作为标准去衡量世间万物，他们将会觉得事事都不顺眼，都不称心。若果能以平常心去观照它们，你便会觉得一切现成，本来如此，“也无风雨也无睛”。若是我们遇上了拂逆之事时，也能洒脱地说上一句：“吃茶去”，便是受此公案的实际受用，也便识得了赵州古佛的几分本意。
"When we understand that we cannot be destroyed, we are liberated from fear."
No Death, No Fear by Thich Nhat Hanh,
《你可以不怕死》（一行禅师著，胡因梦译） Part 2
Becoming Nothing
害怕死亡时一切将化为乌有
Our greatest fear is that when we die we will become nothing. Many of us believe that our entire existence is only a life span beginning the moment we are born or conceived and ending the moment we die. We believe that we are born from nothing and when we die we become nothing. And so we are filled with fear of annihilation.
我们最怕死亡来临时一切将化为乌有。许多人都相信我们的整个生命只有一世：诞生的那一刻是开始，死亡的那一刻便是结尾。我们认为自己是无中生有的，而死亡来临时我们也将化为乌有。因此我们对灭绝充满了畏怖。
The Buddha has a very different understanding of our existence. It is the understanding that birth and death are notions. They are not real. The fact that we think they are true makes a powerful illusion that causes our suffering. The Buddha taught that there is no birth; there is no death; there is no coming; there is no going; there is no same; there is no different; there is no permanent self; there is no annihilation. We only think there is. When we understand that we cannot be destroyed, we are liberated from fear. It is a great relief. We can enjoy life and appreciate it in a new way.
佛陀对我们的存在却有着截然不同的体认。他认为生与死都只是一种概念，它们并不是真实的。就因为我们当真了，所以才制造出强而有力的幻觉，进而导致了我们的苦难。佛陀的真理是不生，不灭；无来，无去；无同，无异；无永恒不灭的自我，亦无自我的灭绝。灭绝只是我们的一种概念罢了。一旦体认到自己是无法被摧毁的，我们就从恐惧之中解脱了。那是一份巨大的解放感。我们终于能焕然一新地享受和欣赏人生了。
Finding a Lost Loved One
找到失去的至爱
The same thing happens when we lost any of our beloved ones. When conditions are not right to support life, they withdraw. When I lost my mother I suffered a lot. When we are only seven or eight years old it is difficult to think that one day we will lose our mother. Eventually we grow up and we all lose our mothers, but if you know how to practice, when the time comes for the separation you will not suffer too much. You will very quickly realize that your mother is always alive within you.
失去任何一个心爱的人，也是同样的情况。如果维持生命的条件不合，他们就会隐退。母亲过世的时候，我非常痛苦。一个七八岁的孩子是很难想象有一天会失去母亲的。成年之后我们都会面临丧母这件事，但是如果你懂得修行，别离的日子来临时，你就不会那么痛苦了。你很快会体认到，母亲是永远活在你体内的。
The day my mother died, I wrote in my journal, "A serious misfortune of my life has arrived." I suffered for more than one year after the passing away of my mother. But one night, in the highlands of Vietnam, I was sleeping in the hut in my hermitage. I dreamed of my mother. I saw myself sitting with her, and we were having a wonderful talk. She looked young and beautiful, her hair flowing down. It was so pleasant to sit there and talk to her as if she had never died. When I woke up it was about two in the morning, and I felt very strongly that I had never lost my mother. The impression that my mother was still with me was very clear. I understood then that the idea of having lost my mother was just an idea. It was obvious in that moment that my mother is always alive in me.
母亲过世的那一天，我在日记里写道：“一件非常不幸的事已经来到我的生命里。”母亲过世之后，我痛苦了一年多，但是某一天的深夜我梦见了她。当时我睡在越南高地上的一间小茅屋里，那是我隐居的地方。梦里我看见自己和母亲坐在一块儿，我们谈得很开心。她看起来既年轻，又漂亮，长发是垂下来的。坐在她身边和她说话是多么快活的一件事，就像她从未亡故一般。醒来时约莫凌晨两点，我强烈地感觉到我从未失去过母亲。母亲仍然与我同在，这份感觉十分清晰。我突然领悟到，丧母只是我的一种概念罢了。那一刻我才明白，母亲是永远活在我体内的。
《你可以不怕死》（一行禅师著，胡因梦译） Part 2
Becoming Nothing
害怕死亡时一切将化为乌有
Our greatest fear is that when we die we will become nothing. Many of us believe that our entire existence is only a life span beginning the moment we are born or conceived and ending the moment we die. We believe that we are born from nothing and when we die we become nothing. And so we are filled with fear of annihilation.
我们最怕死亡来临时一切将化为乌有。许多人都相信我们的整个生命只有一世：诞生的那一刻是开始，死亡的那一刻便是结尾。我们认为自己是无中生有的，而死亡来临时我们也将化为乌有。因此我们对灭绝充满了畏怖。
The Buddha has a very different understanding of our existence. It is the understanding that birth and death are notions. They are not real. The fact that we think they are true makes a powerful illusion that causes our suffering. The Buddha taught that there is no birth; there is no death; there is no coming; there is no going; there is no same; there is no different; there is no permanent self; there is no annihilation. We only think there is. When we understand that we cannot be destroyed, we are liberated from fear. It is a great relief. We can enjoy life and appreciate it in a new way.
佛陀对我们的存在却有着截然不同的体认。他认为生与死都只是一种概念，它们并不是真实的。就因为我们当真了，所以才制造出强而有力的幻觉，进而导致了我们的苦难。佛陀的真理是不生，不灭；无来，无去；无同，无异；无永恒不灭的自我，亦无自我的灭绝。灭绝只是我们的一种概念罢了。一旦体认到自己是无法被摧毁的，我们就从恐惧之中解脱了。那是一份巨大的解放感。我们终于能焕然一新地享受和欣赏人生了。
Finding a Lost Loved One
找到失去的至爱
The same thing happens when we lost any of our beloved ones. When conditions are not right to support life, they withdraw. When I lost my mother I suffered a lot. When we are only seven or eight years old it is difficult to think that one day we will lose our mother. Eventually we grow up and we all lose our mothers, but if you know how to practice, when the time comes for the separation you will not suffer too much. You will very quickly realize that your mother is always alive within you.
失去任何一个心爱的人，也是同样的情况。如果维持生命的条件不合，他们就会隐退。母亲过世的时候，我非常痛苦。一个七八岁的孩子是很难想象有一天会失去母亲的。成年之后我们都会面临丧母这件事，但是如果你懂得修行，别离的日子来临时，你就不会那么痛苦了。你很快会体认到，母亲是永远活在你体内的。
The day my mother died, I wrote in my journal, "A serious misfortune of my life has arrived." I suffered for more than one year after the passing away of my mother. But one night, in the highlands of Vietnam, I was sleeping in the hut in my hermitage. I dreamed of my mother. I saw myself sitting with her, and we were having a wonderful talk. She looked young and beautiful, her hair flowing down. It was so pleasant to sit there and talk to her as if she had never died. When I woke up it was about two in the morning, and I felt very strongly that I had never lost my mother. The impression that my mother was still with me was very clear. I understood then that the idea of having lost my mother was just an idea. It was obvious in that moment that my mother is always alive in me.
母亲过世的那一天，我在日记里写道：“一件非常不幸的事已经来到我的生命里。”母亲过世之后，我痛苦了一年多，但是某一天的深夜我梦见了她。当时我睡在越南高地上的一间小茅屋里，那是我隐居的地方。梦里我看见自己和母亲坐在一块儿，我们谈得很开心。她看起来既年轻，又漂亮，长发是垂下来的。坐在她身边和她说话是多么快活的一件事，就像她从未亡故一般。醒来时约莫凌晨两点，我强烈地感觉到我从未失去过母亲。母亲仍然与我同在，这份感觉十分清晰。我突然领悟到，丧母只是我的一种概念罢了。那一刻我才明白，母亲是永远活在我体内的。
No Death, No Fear ---- "When conditions are sufficient things manifest."
《你可以不怕死》（一行禅师著，胡因梦译）Part 1
In my hermitage in France there is a bush of japonica, Japanese quince. The bush usually blossoms in the spring, but one winter it had been quite warm and the flower buds had come early. During the night a cold snap arrived and brought with it frost. The next day while doing walking meditation, I noticed that all the buds on the bush had died. I recognized this and thought, This New Year we will not have enough flowers to decorate the altar of the Buddha.
在我法国的隐居处，有一丛山茶花，属于日本榅桲类植物。它开花的时节通常在春天，某一年的冬季气候特别和暖，所以花开得早。深夜里一股冷风来袭，还夹带着霜冻。第二天行禅时，我发现那丛山茶上的幼蕾都死了。看着这幅景象，我心里想着，“今年我们布置佛坛的花可能不够了。”
A few weeks later the weather became warm again. As I walked in my garden I saw new buds on the japonica manifesting another generation of flowers. I asked the japonica flowers: "Are you the same as the flowers that died in the frost or are you different flowers?" The flowers replied to me: "Thay, we are not the same and we are not different When conditions are sufficient we manifest and when conditions are not we go into hiding. It's as simple as that."
几星期之后，天气转暖了。我在花园里漫步，看见那丛山茶又生出了新一代的花蕾。我问它们：“你们和那些在霜冻里死亡的花是相同的，还是不同的？”花儿们答道：“我们既不相同，也不相左。条件如果足够，我们就展露出来；条件不足，我们就藏起来。事情就是这么简单。”
This is what the Buddha taught. When conditions are sufficient things manifest. When conditions are no longer sufficient things withdraw. They wait until the moment is right for them to manifest again.
这便是佛陀的教法之一。当条件充足时，事物自然显现出来。条件如果不够，事物就会隐退。它们静待着适合它们显现的时刻。
Before giving birth to me, my mother was pregnant with another baby. She had a miscarriage, and that person wasn't born. When I was young I used to ask the question: was that my brother or was that me? Who was trying to manifest at that time? If a baby has been lost it means that conditions were not enough for him to manifest and the child has decided to withdraw in order to wait for better conditions. "I had better withdraw; I will come back again soon, my dearest." We have to respect his or her will. If you see the world with eyes like this, you will suffer much less. Was it my brother that my mother lost? Or maybe I was about to come out but instead I said, "It isn't time yet," so I withdrew.
在生我之前，母亲曾怀过另一个孩子，后来流产，所以那个人未曾降生。年少时我经常有一个疑问：那个想示现（Manifestation）［1］于人间的，是哥哥还是我？母亲失去了一个儿子，这意味着他示现出来的条件不够充分，于是他决定隐退，静待更好的因缘。“我还是退回去吧，最亲爱的母亲，不久我就会回来的。”我们必须尊重他或她的意愿。能够以这样的见地来看待世界，你就不会那么痛苦了。母亲失去的真的是我哥哥吗？或许当初想出生的是我，不过后来我说“时候未到”，于是我又缩回去了。
In my hermitage in France there is a bush of japonica, Japanese quince. The bush usually blossoms in the spring, but one winter it had been quite warm and the flower buds had come early. During the night a cold snap arrived and brought with it frost. The next day while doing walking meditation, I noticed that all the buds on the bush had died. I recognized this and thought, This New Year we will not have enough flowers to decorate the altar of the Buddha.
在我法国的隐居处，有一丛山茶花，属于日本榅桲类植物。它开花的时节通常在春天，某一年的冬季气候特别和暖，所以花开得早。深夜里一股冷风来袭，还夹带着霜冻。第二天行禅时，我发现那丛山茶上的幼蕾都死了。看着这幅景象，我心里想着，“今年我们布置佛坛的花可能不够了。”
A few weeks later the weather became warm again. As I walked in my garden I saw new buds on the japonica manifesting another generation of flowers. I asked the japonica flowers: "Are you the same as the flowers that died in the frost or are you different flowers?" The flowers replied to me: "Thay, we are not the same and we are not different When conditions are sufficient we manifest and when conditions are not we go into hiding. It's as simple as that."
几星期之后，天气转暖了。我在花园里漫步，看见那丛山茶又生出了新一代的花蕾。我问它们：“你们和那些在霜冻里死亡的花是相同的，还是不同的？”花儿们答道：“我们既不相同，也不相左。条件如果足够，我们就展露出来；条件不足，我们就藏起来。事情就是这么简单。”
This is what the Buddha taught. When conditions are sufficient things manifest. When conditions are no longer sufficient things withdraw. They wait until the moment is right for them to manifest again.
这便是佛陀的教法之一。当条件充足时，事物自然显现出来。条件如果不够，事物就会隐退。它们静待着适合它们显现的时刻。
Before giving birth to me, my mother was pregnant with another baby. She had a miscarriage, and that person wasn't born. When I was young I used to ask the question: was that my brother or was that me? Who was trying to manifest at that time? If a baby has been lost it means that conditions were not enough for him to manifest and the child has decided to withdraw in order to wait for better conditions. "I had better withdraw; I will come back again soon, my dearest." We have to respect his or her will. If you see the world with eyes like this, you will suffer much less. Was it my brother that my mother lost? Or maybe I was about to come out but instead I said, "It isn't time yet," so I withdrew.
在生我之前，母亲曾怀过另一个孩子，后来流产，所以那个人未曾降生。年少时我经常有一个疑问：那个想示现（Manifestation）［1］于人间的，是哥哥还是我？母亲失去了一个儿子，这意味着他示现出来的条件不够充分，于是他决定隐退，静待更好的因缘。“我还是退回去吧，最亲爱的母亲，不久我就会回来的。”我们必须尊重他或她的意愿。能够以这样的见地来看待世界，你就不会那么痛苦了。母亲失去的真的是我哥哥吗？或许当初想出生的是我，不过后来我说“时候未到”，于是我又缩回去了。
2009年2月18日星期三
Breathe! You are alive
This week, a new friend joined our Sangha Practice, so we go back to a basic mindfulness meditation to start with breathing in and breathing out. Other members are nourished by returning to the breathing as well. In the Singing session, we performed Breathing In, Breathing Out-- the theme song of the Plum Village. With the vivid hand gestures, we feel that we are blooming flowers, we are fresh dew…and we dwell in the present moment.
Breathe! You are alive is one of my favorite song that I want to share with you. It is on the theme of breathing as well. With the powerful lyrics, you can feel that you are truly alive.
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Breathe! You are alive 呼吸！你活着
Breathe and you know that you are alive.
Breathe and you know that all is helping you.
Breathe and you know that you are the world.
Breathe and you know that the flower is breathing you.
Breathe for yourself and breathe for the world.
Breathe in compassion and breathe out joy.
呼吸，感到你活者
呼吸，感觉一切都在帮助你
呼吸，感到你就是世界
呼吸，感觉花朵也在呼吸
为自己呼吸，为这个世界呼吸
呼吸，吸入慈悲；呼吸，呼出喜悦
Breathe and be one with the air that you breathe.
Breathe and be one with the river that flows.
Breathe and be one with the earth that you tread.
Breathe and be one with the fire that glows.
Breathe and you break the thought of birth and death.
Breathe and you see that impermanence is life.
呼吸，和呼入的空气成为一体
呼吸，与流动的江河合为一体
呼吸，和脚下的大地成为一体
呼吸，与燃烧的火焰合为一体
呼吸，超越了生与死
呼吸，看到了生命的无常
Breathe for your joy to be steady and calm.
Breathe for your sorrow to flow away.
Breathe to renew every cell in your blood.
Breathe to renew the depths of consciousness.
Breathe and you dwell in the here and now.
Breathe and all you touch is new and real.
呼吸，让我们平安喜乐
呼吸，让悲伤随风逝去
呼吸，让血液中的细胞恢复生机
呼吸，让藏识复苏
呼吸，让我们安住当下
呼吸，让我们感触清新和真实
Breathe! You are alive is one of my favorite song that I want to share with you. It is on the theme of breathing as well. With the powerful lyrics, you can feel that you are truly alive.
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Breathe! You are alive 呼吸！你活着
Breathe and you know that you are alive.
Breathe and you know that all is helping you.
Breathe and you know that you are the world.
Breathe and you know that the flower is breathing you.
Breathe for yourself and breathe for the world.
Breathe in compassion and breathe out joy.
呼吸，感到你活者
呼吸，感觉一切都在帮助你
呼吸，感到你就是世界
呼吸，感觉花朵也在呼吸
为自己呼吸，为这个世界呼吸
呼吸，吸入慈悲；呼吸，呼出喜悦
Breathe and be one with the air that you breathe.
Breathe and be one with the river that flows.
Breathe and be one with the earth that you tread.
Breathe and be one with the fire that glows.
Breathe and you break the thought of birth and death.
Breathe and you see that impermanence is life.
呼吸，和呼入的空气成为一体
呼吸，与流动的江河合为一体
呼吸，和脚下的大地成为一体
呼吸，与燃烧的火焰合为一体
呼吸，超越了生与死
呼吸，看到了生命的无常
Breathe for your joy to be steady and calm.
Breathe for your sorrow to flow away.
Breathe to renew every cell in your blood.
Breathe to renew the depths of consciousness.
Breathe and you dwell in the here and now.
Breathe and all you touch is new and real.
呼吸，让我们平安喜乐
呼吸，让悲伤随风逝去
呼吸，让血液中的细胞恢复生机
呼吸，让藏识复苏
呼吸，让我们安住当下
呼吸，让我们感触清新和真实
2009年1月11日星期日
1月11日的團練主題 Practice theme on 11 Jan
北京今天非常寒冷，但是天空一片蔚藍，十分美麗。在我們靜坐的時刻，風在舞動咆哮。感謝這陣陣寒風，把塵土和污染刮走，讓美妙的藍天顯現。
It's a very cold day in Beijing but the sky is clear and blue. Our meditation is accompanied by strong howls of the wind. We are grateful for the wind as it clears away the dust and pollution so that the wonderful blue sky is revealed to us. 今天我們回到正念的基本功，這個練習雖然很簡單，卻很有效地幫助我們身心得到平靜和滋潤。如常地，我們從回到自己的呼吸開始：
Today we go back to a basic mindfulness meditation to nourish and calm our body and mind. As usual, we start by returning to our breathing:
Breathing in, I know that I am breathing in. 吸氣，我知道自己在吸氣。
Breathing out, I know that I am breathing out. 呼氣，我知道自己在呼氣。
然後，我們就跟隨著梅村裡最受歡迎的歌的歌詞來冥想。
Then we follow the lyrics of our all time favourite Plum Village song for the rest of our guided meditation.
Breathing in, I see myself as a blooming flower. 吸氣，我看見自己是綻放的鮮花。
Breathing out, I feel fresh. 呼氣，我感覺很清新。
Breathing in, I see myself as a mountain. 吸氣，我看見自己是一座高山。
Breathing out, I feel solid. 呼氣，我感到很穩固。
Breathing in, I see myself as still water in the lake. 吸氣，我看見自己是平靜的湖水。
Breathing out, I reflect all that is. 呼氣，我如實的反照著事物。
Breathing in, I see myself as space. 吸氣，我看見自己是空間。
Breathing out, I am free. 呼氣，我感到自由自在。
While searching for resources from the web, we discovered this beautiful meditation video named "Breathing in, breathing out". It is not the same breathing in, breathing out that we sing but the music is as wonderful. Enjoy!
2009年1月10日星期六
Spiritual friendship
I was reading this text by the founder of the Friends of the Western Buddhist Order (FWBO) to which sangha I belong as a "mitra", or friend. And I wanted to share it with you!
Thank you for being a spiritual friend!
PS. I look forward to reading the next chapter: "Buddhism and business relationships".
With metta,
Kris C
.........................................................................
"The development of spiritual friendship is very difficult. Leading the spiritual life is very difficult. Being a Buddhist - a real Buddhist - is very difficult. We need help. And we can get that help not only from our teachers but also from one another. We can't be with our spiritual teacher all the time, but we can be with our spiritual friends all the time, or at least much of the time. We can see them regularly, perhaps even live with them, perhaps even work with them. If we spend time with spiritual friends in this way, we will get to know them better, and they will get to know us better." (p. 203)
and a little earlier in the same chapter he writes:
"We may not have the Buddha, but we do have one another. We can help one another, encourage one another in our practice of the Dharma. We can confess our faults and weaknesses to one another. We can share our understanding with one another. We can rejoice in one another's merits. In these ways we can make a practice of spiritual friendship." (p. 202)
From chapter 16, "The meaning of friendship", from the book "What is the Sangha? The nature of spiritual community" by Sangharakshita (Windhorse Publications, 2000)
Thank you for being a spiritual friend!
PS. I look forward to reading the next chapter: "Buddhism and business relationships".
With metta,
Kris C
.........................................................................
"The development of spiritual friendship is very difficult. Leading the spiritual life is very difficult. Being a Buddhist - a real Buddhist - is very difficult. We need help. And we can get that help not only from our teachers but also from one another. We can't be with our spiritual teacher all the time, but we can be with our spiritual friends all the time, or at least much of the time. We can see them regularly, perhaps even live with them, perhaps even work with them. If we spend time with spiritual friends in this way, we will get to know them better, and they will get to know us better." (p. 203)
and a little earlier in the same chapter he writes:
"We may not have the Buddha, but we do have one another. We can help one another, encourage one another in our practice of the Dharma. We can confess our faults and weaknesses to one another. We can share our understanding with one another. We can rejoice in one another's merits. In these ways we can make a practice of spiritual friendship." (p. 202)
From chapter 16, "The meaning of friendship", from the book "What is the Sangha? The nature of spiritual community" by Sangharakshita (Windhorse Publications, 2000)
2009年1月4日星期日
1月4日的團練主題 Practice theme on 4 Jan
新年是大家慶祝、從新開始、親友之間相互祝福的好時刻。正念的其中一個好處是我們每一刻都可以像過新年一樣，每一刻都是美妙的，每一刻都是慶祝、從新開始、珍惜愛和友誼的好機會。
New year is a time for celebration, a time for beginning anew and a time when we bless our friends with good wishes for year. One of the benefits of mindfulness practice is that we can do these at every moment. Every moment is a wonderful. Every moment is a chance for celebration, for beginning anew and for us to treasure love and friendship.
同時，我們也不要忽略這一刻也存在著很多痛苦：加沙深陷在戰火之中，印尼地震的遇難者親友正在哀悼，四川大地震的受害者家園還沒有完全重建，金融大海嘯讓好多家庭陷入困境，好友的祖母在新年那天去世，等等。
At the same time, we have to remember that there are many sufferings at this moment: Gaza is in flames, families are mourning their loved ones killed in the Indonesian earthquake, victims from the Sichuan earthquake are still re-building their homes, families in difficulties due to the financial crisis, the death of my dear friend’s grandma on new year day, etc.
在今天的團練，我們靜坐時練習了一行禪師與佛陀的教導，深入觀察無常的特性：我們不能逃避年老、疾病、死亡、以及放棄我們今天所擁有的人和事物。我們的行為和業，是我們唯一所擁有的，我們不能逃避自己的行為和業所帶來的後果。所以我們要每天每刻活在當下，珍惜我們所擁有的，並為我們所愛的人帶來喜悅和減輕痛苦。
Today in the gathering of our Sangha, we practice one of the guided meditation taught by Thay and the Buddha for us to look deeply into the nature of impermanence: we cannot avoid old age, sickness, death, and giving up what we cherish today. Our actions are our only belongings and we cannot escape the consequences of our actions. We shall live our days in mindfulness, treasure what we have, offer joy and relieve the suffering of our loved ones.
2009年1月3日星期六
Finger and Moon
Recently in a dinner party, I met a new friend and to my delight, he has been reading Thay’s books since his university days in the UK. “I like to read Thich Nhat Hanh’s books”, he said, “but I do not like his way of practice and his followers.” I was curious because Thay emphasizes the importance of practice in all his books. I wonder how one could like Thay’s book but not the practice! “I met some of his followers in the UK.”, my friend continued, “They are so into the different rituals such as stopping at the sound of the bell, touching the earth and reading gathas before a meal, etc, etc. Aren’t all these distractions from mindfulness? How can one be truly present when there are so many rituals to follow?”
He made a good point. If we fall into the trap of believing that all the rituals and rules of the Plum Village are the experience of mindfulness, than we are in the wrong path. I told my new friend the famous analogy of the finger and the moon by the Buddha. The intention of the finger pointing to the moon is for us to see the true moon. If we keep looking at the finger and think it is the moon, we will never see the moon. If we can see the moon, then we may not need the finger until we lose track of it. If we develop a way to notice the moon all the time, then we no longer need the pointing finger. All the rituals on the practice of mindfulness are forms, tools and maps that help us to reach the state of mindfulness. They are not mindfulness itself. When we practice, we must remember this.
In the common areas of the Plum Village, the clock chimes every 15 minutes, and we are told to stop whatever we are doing and take a few deep breaths to return to the present moment. I find it a useful practice because we tend to slip out of our state of mindfulness so easily. But I notice that Thay do not stop at the sound of the chimes. He continues to drink his tea or to walk. I believe it is not because of his privilege of being a venerable zen master. He is already in mindfulness all the time. I am not making a wild guess because I can really feel the energy of mindfulness Thay radiates wherever he is. For many of us who are still learning to live the present moment, stop and breathe at the sound of the bell remains a good practice.
你可以為這世界付出更多 You can give more to this world
I would like to share another of my favourite song with you. It is a Chinese pop song. Written originally for a fund raising event after the Sichuan earthquakes this year, this is a song of contemplation on what we can give, without expectations for returns or merits. The song and lyrics were written by Ivy Koo, and sang by Jacky Cheung, one of the most popular mail singer in Asia. With the lovely melody and the rich voice of Jacky, this song is wonderfully touching.
You can give more to this world is the title of the song. It is in chorus with Peace Pilgrim's message: "I began to live to give what I could, instead of to get what I could, and I entered a new and wonderful world."
Watch the MTV here with background of the deadly Sichuan Earthquake and a short interview with Jacky.
Here is the lyrics and the English translation for my western friends :)
你可以为这世界付出更多 You can give more to this world
曲、詞：古羽 唱：張學友 Song & Lyrics: Ivy Koo Singer: Jacky Cheung
尝过绝望 你才知道 Being through hopelessness, you will know
什么叫做希望 what is hope.
熬过黑夜 Surviving the dark night,
你会更欣赏太阳 you will treasure the sun even more.
学会幸福不是必然 Learning that happiness can not be taken for granted
睁开眼睛看 Opening your eyes and see
若听到苦痛的呼唤 If you hear the calls of pain and suffering
哪可袖手旁观 How can you remain an onlooker?
Chorus
你可以为这世界付出更多 You can give more to this world
能够帮助别人你会更快乐 Helping others will make you happier
非求福 和赞美 It’s not for merits, nor for glory
你会有更美好的收获 You will have more wonderful returns
想想你可为这世界做些什么 Think about what you can do for this world
能够温暖别人的心最快乐 The heart that can warm others is the happiest
所给的 非施舍 What’s given is not charity
圆满别人才算是真正的活着 In fulfilling others we are truly alive
跌倒之后 再站起来 After falling and standing up again
你会更加硬朗 You will become stronger and tougher
病过痛过 After falling sick and enduring pain
更懂得珍惜健康 You will learn to treasure healthiness
明白幸福不是偶然 Understanding that happiness does not come by chance
掏出心来看 Looking into your heart
有许多哀伤的哭声 There are so many cries of despair
怎能袖手旁观 How can we remain an observer?
Repeat Chorus
Please call me by my true names 請以真實名字呼喚我
n our group meditation last week, we sang the song adapted from Thay's poem "Please call me by my true name." Thay wrote this poem back in 1978 when he was helping the boat people from Vietnam and heard the news that a 12-year-old girl drowned herself in the ocean after being raped by a pirate. This is one of Thay's famous poems and my favourite. It is a beautiful expression of understanding, love, inter-being.
Watch a beautiful video here.
Listen to the song here.
I translated it into Chinese some of my friends:
Please call Me By My True Names 請以真實名字呼喚我
Thich Nhat Hanh 一行禪師
Do not say that I will depart tomorrow - 不要說我將在明天離去 －
even today I still arrive. 即使今天我仍在到達。
Look deeply: every second I am arriving 深入觀看：我每秒鐘都在到達
to be a bud on a spring branch, 成為春枝上的蓓蕾,
to be a tiny bird, with wings still fragile, 成為一只小小鳥，翅膀依然脆弱，
learning to sing in my new nest, 在我的新巢學習歌唱，
to be a caterpillar in the heart of a flower, 成為花蕊中的小毛蟲，
to be a jewel hiding itself in a stone. 成為藏於石頭中的寶鑽。
I still arrive, in order to laugh and to cry, 我仍然在到達，才可以歡笑與哭泣，
to fear and to hope. 體會恐懼與希望。
The rhythm of my heart is the birth and 我心裡的節奏是所有生命的生與死。
death of all that are alive.
I am a mayfly metamorphosing on the 我是一只在河面睿變的蜉蝣，
surface of the river,
And I am the bird 我也是那只小鳥
that swoops down to swallow the mayfly. 從半空俯衝下把蜉蝣吞掉。
I am a frog swimming happily in the 我是一只在清池裡快樂地游泳的青蛙，
clear water of a pond.
And I am the grass-snake 我也是那條草蛇，
that silently feeds itself on the frog. 沈默地獵食這只青蛙。
I am the child in Uganda, all skin and bones, 我是烏干達的孩童，只剩皮和骨，
my legs as thin as bamboo sticks. 雙腿瘦如竹杆，
And I am the arms merchant, 我也是那軍火商人，
selling deadly weapons to Uganda. 販賣殺人武器到烏干達。
I am the twelve-year-old girl, 我是那十二歲女孩，
refugee on a small boat, 小船上的難民，
who throws herself into the ocean 遭遇海盜的糟蹋，
after being raped by a sea pirate. 躍身投進海裡。
And I am the pirate, my heart not yet 我也是那個海盜，
capable of seeing and loving. 我的心還不懂了解和愛。
I am a member of the politburo, 我是政治局成員，
with plenty of power in my hands. 手裡擁有巨大權利，
And I am the man who has to pay his 我也是那個需要給人民“償還血債”的人
"debt of blood" to my people 在集中營裡慢慢地死去。
dying slowly in a forced labor camp.
My joy is like spring, so warm it makes 我的喜悅如春天，
flowers bloom in all over the earth. 溫暖讓百花綻放大地。
My pain is like a river of tears, 我的痛楚如淚之河川，
so vast it fills the four oceans. 延綿充滿四海。
Please call me by my true names, 請以真實名字呼喚我，
so I can hear all my cries and laughs at once, 讓我同時聽見自己的哭泣和歡笑，
so I can see that my joy and pain are one. 讓我看見自己的歡樂和痛苦是一體。
Please call me by my true names, 請以真實名字呼喚我，
so I can wake up, 讓我醒覺，
and the door of my heart can be left open, 讓我心裡之門打開，
the door of compassion. 那扇慈悲之門。
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